Chinese
大正藏第 15 册 No. 0619 五门禅经要用法 No. 619 五门禅经要用法 大禅师佛陀蜜多撰 宋罽宾三藏昙摩蜜多译 坐禅之法要有五门：一者安般；二、不净；三、慈心；四、观缘；五、念佛。安般、不净二门、观缘，此三门有内外境界；念佛、慈心缘外境界。所以五门者，随众生病：若乱心多者，教以安般；若贪爱多者，教以不净；若瞋恚多者，教以慈心；若着我多者，教以因缘；若心没者，教以念佛。 若行人有善心已来，未念佛三昧者，教令一心观佛。若观佛时，当至心观佛相好了了，分明谛了已，然后闭目忆念在心；若不明了者，还开目视，极心明了然后还坐。正身正意系念在前，如对真佛明了无异。即从座起跪白师言：“我房中系念见佛无异。”师言：“汝还本坐，系念额上，一心念佛。”尔时额上有佛像现，从一至十乃至无量。若行人所见多佛从额上出者、若去身不远而还者，教师当知此是求声闻人。若小远而还者，求辟支佛人。若远而还者，是大乘人。三种所出佛还近身，作地金色，此诸佛尽入于地，地平如掌明净如镜。自观己身明净如地，此名得念佛三昧境界。得是境界已白师。师言：“是好境界。”此名初门观也。师复教系念 现代汉语译本 大正藏第 15 册 No. 0619 五门禅经要用法 No. 619 五门禅经要用法 大禅师佛陀蜜多（Buddhamitra，大禅师名）撰 宋罽宾三藏昙摩蜜多（Dharmamitra，译者名）译 坐禅的方法要有五个门径：一是安般（ān bān，即数息观）；二是、不净（bù jìng，观身体不净）；三是、慈心（cí xīn，修慈悲心）；四是、观缘（guān yuán，观察因缘）；五是、念佛（niàn fó，忆念佛陀）。安般、不净二门、观缘，这三门有内外境界；念佛、慈心缘外境界。设立五个门径的原因是，为了适应众生的不同病症：如果散乱心多的人，教他修安般；如果贪爱心多的人，教他修不净观；如果嗔恚心多的人，教他修慈心；如果执着于我的人，教他修因缘观；如果心容易昏沉的人，教他念佛。 如果修行人有善心，但还没有修习念佛三昧（niàn fó sān mèi，通过念佛达到的一种禅定状态），就教他一心观佛。如果观佛的时候，应当至诚观想佛的相好庄严，清清楚楚、明明白白地观察之后，然后闭上眼睛在心中忆念；如果不清楚明白，就再睁开眼睛看，尽心尽力地看清楚明白，然后回到座位。端正身体，端正意念，把意念集中在前方，就像面对真佛一样清楚明白。然后从座位上起来，跪着告诉师父说：‘我在房中系念观佛，和真佛没有差别。’师父说：‘你回到原来的座位，把意念集中在额头上，一心念佛。’这时额头上就会有佛像显现，从一尊到十尊，乃至无量尊。如果修行人所见到的很多佛像从额头上出来，或者离开身体不远又回来，师父应当知道这个人是求声闻（shēng wén，小乘佛教的修行者）果的人。如果离开稍远又回来，是求辟支佛（pì zhī fó，又称缘觉，不依师而自悟的修行者）果的人。如果离开很远才回来，是大乘（dà chéng，大乘佛教）人。这三种所出现的佛像回到靠近身体的地方，变成地金色，这些佛像都进入到地里，地面平坦如手掌，明亮如镜子。自己观察自己的身体明亮如地面，这叫做得到念佛三昧的境界。得到这种境界后告诉师父。师父说：‘这是好的境界。’这叫做初门观。师父又教他系念
English
English version T15 No. 0619 Five Gates of Dhyana Sutra Essential Usages No. 619 Five Gates of Dhyana Sutra Essential Usages Composed by Great Dhyana Master Buddhamitra (Buddhamitra, name of the Great Dhyana Master) Translated by Tripiṭaka Master Dharmamitra (Dharmamitra, name of the translator) from Kasmir during the Song Dynasty The method of seated meditation (dhyana) should have five gates: first, Ānāpāna (ānāpāna, mindfulness of breathing); second, Impurity (bù jìng, contemplation of the impurity of the body); third, Loving-kindness (cí xīn, cultivating loving-kindness); fourth, Observation of Conditions (guān yuán, observing dependent origination); fifth, Mindfulness of the Buddha (niàn fó, recollecting the Buddha). Ānāpāna, Impurity, and Observation of Conditions, these three gates have internal and external realms; Mindfulness of the Buddha and Loving-kindness are related to external realms. The reason for establishing five gates is to suit the different ailments of sentient beings: if one has many scattered thoughts, teach them Ānāpāna; if one has much greed and attachment, teach them the contemplation of Impurity; if one has much anger and hatred, teach them Loving-kindness; if one is attached to the self, teach them the observation of Conditions; if one's mind is prone to dullness, teach them Mindfulness of the Buddha. If a practitioner has a good mind but has not yet cultivated the Samadhi of Mindfulness of the Buddha (niàn fó sān mèi, a state of meditative concentration achieved through mindfulness of the Buddha), teach them to single-mindedly contemplate the Buddha. When contemplating the Buddha, one should sincerely contemplate the excellent marks and characteristics of the Buddha, observing them clearly and distinctly, and then close their eyes and recollect them in their mind; if it is not clear and distinct, then open their eyes again and look, making every effort to see clearly and distinctly, and then return to the seat. Straighten the body, straighten the mind, and focus the mind on what is in front, as clear and distinct as if facing the real Buddha. Then rise from the seat, kneel, and tell the teacher: 'In my room, focusing my mind on the Buddha, I see no difference from the real Buddha.' The teacher says: 'Return to your original seat, focus your mind on your forehead, and single-mindedly be mindful of the Buddha.' At this time, Buddha images will appear on the forehead, from one to ten, even to immeasurable numbers. If the practitioner sees many Buddhas emerging from the forehead, or if they go not far from the body and return, the teacher should know that this person is seeking the fruit of a Śrāvaka (śrāvaka, a practitioner of Hinayana Buddhism). If they go a little further and return, it is a person seeking the fruit of a Pratyekabuddha (pratyekabuddha, also known as a self-enlightened one, a practitioner who attains enlightenment without a teacher). If they go far away and return, it is a Mahayana (mahāyāna, Mahayana Buddhism) person. These three kinds of Buddhas that appear return close to the body, turning into the color of gold on the ground, and all these Buddhas enter into the ground, the ground is flat like the palm of a hand, bright and clear like a mirror. Observing oneself, one's body is bright and clear like the ground, this is called attaining the realm of the Samadhi of Mindfulness of the Buddha. After attaining this realm, tell the teacher. The teacher says: 'This is a good realm.' This is called the first gate of contemplation. The teacher then teaches to focus the mind on --------------------------------------------------------------------------------
Chinese
在心然后观佛。即见诸佛从心而出，手执琉璃杖，杖两头出三乘人，光焰有大小。如是出已，末后一佛执杖在心正立而住，末后住佛回身还入，先去诸佛尽来随入。若小乘人入尽则止；若大乘人入尽已，悉从身毛孔出满于四海，上至有顶下至风际，如是照已还来入身如净琉璃。所以光明还来入身者，欲示勇猛健疾境界相好。如是已即往白师。师言：“此名一切念处，以能生诸定故名为念处。亦初得此法。皆是诸佛弟子所得，非是邪道神仙所见。上杖者，定相也。相光者，智慧相也。此内凡夫境界相也。” 师复更教言：“汝从今舍前二观，系心在齐。”即受师教，一心观齐。观齐不久，觉齐有动相，谛视不乱。见齐有物，犹如雁卵其色鲜白。即往白师。师言：“汝更视在处。”如师所教，观已有莲花，琉璃为茎、黄金为台，台上有佛结加趺坐。第一佛齐中复有莲花出，上复有佛结加趺坐。如是展转相出乃至大海，海边末后第一佛还入第二佛齐，第二佛还入第三佛齐，如是展转还入乃至人齐佛。令为一一佛入行人齐中已，行人自身诸毛孔遍出莲花满虚空中，犹如垂宝璎珞。如是出生，见诸莲花尽入齐。行人尔时身体柔软轻悦，自见己身明净如杂宝色，即以所见白师。师言：“大善。汝好用心观此身成定相也。”师 现代汉语译本 先在心中观想佛。就能看见诸佛从心中显现出来，手中拿着琉璃杖（一种法器），杖的两头显现出三乘（声闻乘、缘觉乘、菩萨乘）之人，光芒有大有小。这样显现之后，最后一位佛手执琉璃杖在心中端正站立，最后站立的佛转身返回进入心中，先前离去的诸佛全部跟随进入。如果小乘人进入完毕就停止；如果大乘人进入完毕，就全部从身体的毛孔中出来，充满四海，向上到达有顶天（色界顶层），向下到达风际（世界的边缘），这样照耀之后返回进入身体，如同清净的琉璃。之所以光明返回进入身体，是为了显示勇猛、迅速的境界和美好的相貌。这样之后就去禀告师父。师父说：‘这叫做一切念处（四念处之一），因为它能产生各种禅定，所以叫做念处。也是初次得到这种法。这些都是诸佛弟子所能得到的，不是邪道神仙所能见到的。上面的杖，是禅定的象征。相光，是智慧的象征。这是内凡夫的境界。’ 师父又教导说：‘你从现在开始舍弃前面的两种观想，把心专注于脐（肚脐）。’于是接受师父的教导，一心观想脐。观想脐不久，感觉脐有动摇的迹象，仔细观察而不散乱。看见脐中有东西，好像雁卵一样，颜色鲜艳洁白。就去禀告师父。师父说：‘你再观察它所在的地方。’按照师父所教导的，观想之后有莲花，用琉璃做茎、黄金做台，台上有佛结跏趺坐（一种坐姿）。第一尊佛的脐中又有莲花出现，上面又有佛结跏趺坐。这样辗转相生直到大海，海边最后第一尊佛返回进入第二尊佛的脐中，第二尊佛返回进入第三尊佛的脐中，这样辗转返回进入直到人脐中的佛。让每一尊佛都进入修行人的脐中之后，修行人自身的所有毛孔都遍布莲花，充满虚空，好像垂下来的宝贵璎珞（一种装饰品）。这样显现出来，看见所有的莲花都进入脐中。修行人这时身体柔软轻快愉悦，自己看见自己的身体明亮洁净如同各种宝物的颜色，就将所见到的禀告师父。师父说：‘很好。你好好用心观想这个身体，成就禅定的象征。’师父
English
English version First, contemplate the Buddha in your heart. Then you will see Buddhas emerge from your heart, each holding a crystal staff (a ritual implement). From both ends of the staff emanate beings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), with varying degrees of radiance. After they emerge in this way, the last Buddha, holding the staff, stands upright in your heart. This last standing Buddha turns around and re-enters, and all the Buddhas who departed earlier follow and enter. If the practitioners of the Small Vehicle (Śrāvakayāna) have all entered, then it stops; if the practitioners of the Great Vehicle (Mahāyāna) have all entered, then they all emerge from the pores of the body, filling the four seas, reaching up to the Peak of Existence (the highest realm of the Form Realm) and down to the edge of the wind (the edge of the world). After illuminating in this way, they return and enter the body, like pure crystal. The reason why the light returns and enters the body is to demonstrate the aspects of courageous, vigorous, swift realms and auspicious signs. After this, go and report to the teacher. The teacher says: 'This is called the All-embracing Mindfulness (one of the Four Foundations of Mindfulness), because it can generate various samādhis (meditative states), it is called Mindfulness. It is also the first time to obtain this Dharma. These are all obtained by the disciples of the Buddhas, not seen by heretical deities and immortals. The staff above is a symbol of samādhi. The light of the signs is a symbol of wisdom. This is the realm of an ordinary person within.' The teacher further instructed: 'From now on, abandon the previous two contemplations and focus your mind on the navel.' Then, receiving the teacher's instruction, he single-mindedly contemplated the navel. Not long after contemplating the navel, he felt a movement in the navel, observing it attentively without distraction. He saw something in the navel, like a goose egg, its color bright white. He went to report to the teacher. The teacher said: 'Observe further where it is located.' As the teacher instructed, after contemplating, there was a lotus flower, with crystal as the stem and gold as the platform, and on the platform, a Buddha sat in the lotus position (a seated posture). From the navel of the first Buddha, another lotus flower emerged, and on it, another Buddha sat in the lotus position. In this way, they emerged one after another until the great sea, and at the edge of the sea, the last first Buddha returned and entered the navel of the second Buddha, the second Buddha returned and entered the navel of the third Buddha, and so on, returning and entering until the Buddha in the human navel. After causing each Buddha to enter the practitioner's navel, all the pores of the practitioner's body were filled with lotus flowers, filling the empty space, like hanging precious necklaces (a type of ornament). After emerging in this way, he saw all the lotus flowers enter the navel. At that time, the practitioner's body was soft, light, and joyful, and he saw his own body bright and pure like the colors of various treasures, and he reported what he had seen to the teacher. The teacher said: 'Very good. Focus your mind well on contemplating this body, achieving the symbol of samādhi.' The teacher --------------------------------------------------------------------------------
Chinese
教言：“更观齐中。”即如教观，见顶有五色光焰。见已白师。师言：“更观五光有五瑞相。”如教观已，见有一佛在光明中结加趺坐，更观五光中佛有何瑞相？即见佛口中种种莲花出，出已遍满大地。更令观五光中佛一，见佛齐中有五师子出，师子出已食所出诸花已，还入五光中佛齐中。师子入已，五光及佛即从顶入。此名师子奋迅三昧定相也。 行人复观光入佛身已，行人身作金色。见金色已，见齐中有物，圆如日月白而明净。见已白师。师言：“更观。”即见佛出满腋下，及腰中有佛出，凡四佛出。四佛出已见四佛身，一一佛出无量圆日光，日光甚明净。因诸日光，见四天下色，上至有顶下至风际悉皆明了，如见掌中无所挂碍。此名白净解脱境界也。见如此已，还见四佛随出处还入。四佛入已，复见白焰诸光，前入后出、后入前出，左入右出、右入左出。如是四种出入竟，见自身明净，及水四边圆满净光。此为名明净境界。见此光已，名成念佛三昧，在四禅中。 不净门行者，善心来诣师所，未受法时，师教先使房中七日端坐。若有缘者，觉身及齐有瞤动相，自见己身明了，左足大指爪上有白露如珠。行者从座起，以所觉白师。师教行人行住坐立相。其人内境界多者，视占极高远，知缘外多。若一 现代汉语译本： 教言：‘再观脐中。’即如教导观想，见头顶有五色光焰。见到后告诉师父。师父说：‘再观五光有五种瑞相。’如教导观想后，见到有一尊佛在光明中结跏趺坐，再观五光中的佛有什么瑞相？即见佛口中涌出种种莲花，涌出后遍满大地。再令观想五光中的佛，见到佛脐中有五头狮子涌出，狮子涌出后吃掉所涌出的各种莲花，然后返回五光中的佛脐中。狮子进入后，五光及佛即从头顶进入自身。这名为狮子奋迅三昧的定相。 修行人再观想光进入佛身后，修行人的身体变成金色。见到金色后，见到脐中有物，圆如日月，洁白而明净。见到后告诉师父。师父说：‘再观想。’即见到佛从腋下涌出，以及腰中有佛涌出，总共四尊佛涌出。四尊佛涌出后，见到四尊佛身，每一尊佛都涌出无量圆日光，日光非常明净。因为这些日光，见到四天下的景象，上至有顶天，下至风轮际，都完全明了，如同见到掌中之物，没有任何阻碍。这名为白净解脱境界。见到如此景象后，又见到四尊佛随着涌出的地方返回进入自身。四尊佛进入后，又见到白焰诸光，先前进入后方涌出、后方进入前方涌出，左方进入右方涌出、右方进入左方涌出。像这样四种出入结束后，见到自身明净，以及水四边圆满的净光。这名为明净境界。见到此光后，名为成就念佛三昧，在四禅之中。 修不净观的行者，以善心来到师父处，未接受传法时，师父教导先使其在房中端坐七日。若有因缘者，感觉身体及脐有跳动的现象，自己见到自身明了，左脚大拇指的指甲上有白露如珠。修行人从座位起身，将所觉察到的告诉师父。师父教导修行人行住坐立的相。其人内境界多者，视线看得极高远，知道缘分在外者多。若一